six months; the trip was called The Green Light Expedition, which followed Khanum's The Great African Safari. There have also been projects developed from the original expedition - In the Footsteps of the Green Light Expedition and Tear of the Clouds. And in 1977 a radio campaign began in Paraguay. The first Guaymí Baháʼí dates back into the 1960s, and since the 1980s there have been several projects started and evolving in those communities. February 1977 a conference looking at promulgating the religion in Mexico also took place in Mérida with more than 2000 Baháʼís attending. One third of the participants were indigenous believers from across Central America 150 of whom were Mayans. Non-Baháʼí family members of the Indians were allowed to fully attend the meeting. Three Hands of the Cause were present - Paul Haney, Rahmatu'lláh Muhájir, and Enoch Olinga, as well as Counsellor Florence Mayberry who had been on the first national assembly of Mexico. From 1978 a series of Indian Council Fires began to be held and initiatives adopted - see below. In 1990 the first assembly entirely composed of indigenous people in Brazil was elected from the Mura people in Beruri, Brazil. In 1994 Elizabeth Dahe, a long-time Baháʼí and Hopi elder, invited the other Hopi elders to gather and meet Kevin Locke who presented the claims of the Baháʼí Faith directly to 100 Hopi elders. Baháʼís claim nearly half of the Chilean Baháʼí community is of the indigenous Mapuche people. Baháʼís in Cape Dorset acted with support and coordination through the spiritual assembly of the Omaha Reservation and of Springfield Illinois. And an assembly was elected in Lac du Flambeau, Wisconsin. Cultural relationships and challenges The cultural norms in the Baháʼí Faith have gone through major transitions. The first occurred at about the turn of the 20th century when the religion became known beyond its mainly Muslim Middle-Eastern population and spread to Christian North America and Europe. The foundations of this achievement had been laid from the earliest days of the new religion when Baháʼu'lláh in two of his writings from the Baghdad period addressed Christian issues. Then towards the end of the nineteenth century, the famous Baháʼí scholar, Mírzá Abu'l-Faḍl, extended these foundations by writing extensively on Baháʼí approaches to the New and Old Testaments. This was followed by the conversion of numerous Jews, in Iran, and Christians, in Syria and Egypt, to the